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Ethics of Tibet
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Ethics of Tibet
Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo
State University
of New York
Press
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CONTENTS
Foreword by the Dalai Lama vii
Introduction 1
Precepts for the Great Person (Part One)
Teaching that Only the Generation of the Thought Is the Door of Entrance 28
The Method of Generating That Thought 34
The Stages of Exercising the Thought of Enlightenment, Part I 38
The Stages of Exercising the Thought of Enlightenment, Part II 58
Taking it Ritually 66
The Method of Practicing the Career After Having Generated the Thought 87
Precepts for the Great Person (Part Two)
Exposition of the Steps of Practicing the Instruction 103
Perfection of Giving 112
Perfection of Morality 137
Perfection of Forbearance 143
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FOREWORD
Of the many works of the Tibetan master Tsong-kha-pa, few compare in terms of popularity and breadth of
influence with his Great Exposition of the Stages of the Path, (Lam-rim Chen-mo) which has been treasured by
practitioners and scholars alike for centuries. What distinguishes it as one of the principal texts of Mahayana
Buddhism is its scope and clarity. It expounds the entire path, from the way one should rely on a spiritual
teacher, which is the very root, right up to the attainment of complete Buddhahood, which is the final fruit. The
various stages of the path are presented so dearly and systematically that they can be easily understood and are
inspiring to put into practice.
The heart of Mahayana training is the altruistic aspiration for enlightenment, the practice of the six perfections,
and so forth, characteristic of a Bodhisattva. In addition to its clarity, Tsong-khapas presentation of this topic is
inspiring due to its sheer authority, for draws not only on the works of the great Indian pioneers such as
Nagarjuna, Asanga, Shantideva and Kamalashila, but also incorporates advice from the mind training tradition
of the early Kadampa masters of Tibet.
This English translation of the section concerning the practice of a Bodhisattva, specifically the first five
perfections, is welcome. Nowadays there are many people, who although they do not read Tibetan, have an
abiding interest in these instructions.
I admire the worthy intentions of the translator and pray that those who seek actually to engage in this
inestimable mode of training will meet with complete success.
TENZIN GYATSO
July 30, 1990
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INTRODUCTION
It is a keen pleasure for the translator to present this Bodhisattva section of the Lam rim chen mo by Tsong-
kha-pa (1357-1419, A.D.) who finished this great work on the Buddhist path in 1402 A.D. in the medium of
the Tibetan language. The Bodhisattva section is a remarkable exposition of Buddhist ethicsan exemplary piece
of Tibetan writing in the "golden age" of Tibetan culture. It is a kind of gem, deserving of every intelligent
effort to make it shine in the English language as it does in its original Tibetan version.
The Bodhisattva section comes just prior to the last two parts of the Lain rim chen mo, which the present
translator published (1978) under the title Calming the Mind and Discerning the Real. 1 It comes as the third of
three sections of respective teaching to three different kinds of persons (infra.) delineated in the
Bodhipathapradipa* (Light on the Path to Enlightenment) by Atisa*. Atisa's* path lineage, as it comes down to
Tsong-kha-pa, combines the practice theory of the famous Buddhist masters, Nagarjuna* and Asanga*. A way
in which these two kinds of lineage present themselves has already been shown in the book Calming the Mind
and Discerning the Real. The Bodhisattva section shows this combination in a different way (see, below, "The
Tibetan author's authorities"). Since the teaching is differentiated for each of the three kinds of persons, the
teaching directed to the Bodhisattva is complete in itself. Besides, Tsong-kha-pa's Bodhisattva exposition is so
sufficiently detailedindeed well-preparedthat with inevitable supporting data it can constitute a solid and
important volume, even though the preceding part of the Lain rim chen mo had not been rendered into
publishable English.
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The Mahayana*
The term yana* is translated into Tibetan as theg pa, which means a 'vehicle' or 'carriage,' so there should be no
objection to rendering the term mahayana* as 'great vehicle.' The scriptures referred to as Mahayana-sutra* (an
expression which came into use circa 200 A.D.) appear to agree in presenting the career of a person called the
'Bodhisattva.' Yet it is certain that the concept of a Bodhisattva and the attribution of certain practices to such a
person, considerably antedate the use of the expression 'Mahayana*' or 'Mahayana-sutra*.'
For scriptural references to 'Mahayana*,' I have first consulted the Bodhisattvapitaka-sutra*, which in the
Peking Kanjur canon starts in Vol. Dzi and ends in Vol. Wi (in the Ratnakuta* group). In PTT, Vol. 22, p. 252-
2-1, there is the explanation of
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PART I
PRECEPTS FOR THE GREAT PERSON
I bow reverently at the feet of the saintly ones of great compassion.
As a consequence of contemplating that way uninterruptedly for a long time on the diversity of disadvantages
of the cyclical flow (samsara *), one views all of phenomenal life as a fire-pool.1 The one whose mind is
pressured with the desire to gain the liberation consisting in the pacification of defilements (klesa*) and
suffering (duhkha*) may attain the liberation which frees that one from the cyclical flow by one's practicing the
three precious subjects of instruction (trisiksa*)2 and which is not like the return from the glory of heaven.3
Nevertheless, there is a one-sidedness of ending the faults and gaining of merit, so that one's own aim is not
fulfilled,4 and therefore one hardly fulfills the aims of others. At last, by urging of the Buddha, one must enter
the Great Vehicle. Hence, it is right for those with intelligence to enter the Great Vehicle from the very
beginning, just as is said in the Paramitasamasa* (VI, 65):
Having at the very outset discarded the pair of vehicles [i.e. Sravaka* and Pratyekabuddha], that are
impotent in the method of accomplishing the aim of the world, with one's path pointed out by
compassion, one must resort to the royal vehicle of the Munis, the nature of which is the single taste of
benefit for others.
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Teaching that Only the Generation of the Thought is the Door of Entrance
Now, if there is the purpose to enter the Great Vehicle, through which door does one enter? In this regard, the
Victor (jina) has promulgated two (vehicles)The Great Vehicle of the Perfections (paramita *) and the Great
Vehicle of the Mantras (i.e. Vajrayana*, the 'Diamond Vehicle'); and apart from these, there is no Great
Vehicle. However, whichever one of these two one enters, the door of entrance is only the Thought of
Enlightenment (bodhicitta). At the time that (thought) is born in the stream of consciousness, no matter what
else is not born, one has entered the Great Vehicle. However, at the time when one is separated from that
(thought), whatever good qualities there be of comprehending voidness, and so forth, one falls into the stage of
the Sravaka* and so forth, and loses the Great Vehicle. This is often stated in many texts of the Great Vehicle,
and is also proved by logic.7 Therefore, even when entering the Great Vehicle for the first time, one is situated
in it merely by generating that thought; and also if at a later time one would exit from the Great Vehicle, the
leaving consists merely in abandoning that (thought). In short, one follows after, or turns away from, the Great
Vehicle respectively by the presence or absence of that thought (of enlightenment).
Furthermore, the Caryavatara* states (I, 9a-c):
The very instant the miserable one, chained in the prison of gestation, gives birth to the Thought of
Enlightenment, he is proclaimed 'Son of the Sugata.'
And (III, 25c-d):
Today I shall be born in the family of the Buddha. Now I am a son of the Buddha.
This sets forth that immediately upon arousing the thought, one becomes a son of the Victor. The Arya-
Maitreya-Vimoksa* says it this way:
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Taking it Ritually
It is just as the great master (i.e. Atisa*) states it:
The one desiring to arouse it and exercise it should cultivate energetically for a long time the four
sublime abodes of love, and so forth. So he must dispel clinging and envy, and arouse it by rightly
performing the ritual.
Having thus exercised the mind, when there is firm certainty as to generating the Thought, one must make a
ritual of taking it. This has three parts: 1) attaining what is not attained; 2) protecting what is attained against
breakage; 3) if broken, the way of mending.
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The Method of Practicing the Career after Having Generated the Thought
This has three divisions: the reason for requiring the practice of the instruction after having generated the
Thought; the teaching that Buddhahood is not accomplished by practicing the means or insight in isolation;
exposition of the steps of practicing the instruction.
The Reason for Requiring the Practice of the Instruction after Having Generated the Thought
When one has in that way generated the aspiration thought, if one then does not practice giving (dana *) and
the other perfections, there is still a great benefit as was already cited from the scripture Maitreya-vimoksa*.
However, if one does not do the main thing of accomplishing the instruction of the Bodhisattva, there is no
possibility of becoming a Buddha. Hence, one should practice the career (carya*); cf. the Gayasirsa*:
Enlightenment belongs to the Bodhisattvas who have the main thing of performance, not to those who
lack the main thing of performance.
And the Samadhiraja* puts it this way:
Hence, you should think, "I shall do the main thing of performance." Why so? O youth, because the
incomparable, rightly accomplished enlightenment is easy to gain for the one having the main thing of
performance.
Here, the term 'performance' is the means of accomplishing Buddhahood, because it is the practice of the
instruction going with the Thought of Enlightenment. And the Bhavanakrama* One states:
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The Teaching that Buddhahood Is Not Accomplished by Practicing the Means or Insight in Isolation
Given that it does not suffice for one to desire to gain Buddhahood, but that one should engage the
performance-means for Buddhahood. Besides, the means must be errorless. Thus, no matter how much one may
endeavor on a faulty path, the (desired) result does not occur, like pulling a goat when one desires to draw some
milk. Again, even when one has concluded that it is faultless, if one endeavors with parts incomplete, the
(desired) result does not occur; just as when any one of the essential conditions of seed, water, soil, etc. are
missing, the shoot does not arise. Now, the Bhavanakrama* Two says it this way:
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PART II
PRECEPTS FOR THE GREAT PERSON
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Perfection of Giving
There are four parts to the Perfection of Giving. 1) the actuality of giving; 2) the means of entering its
cultivation; 3) varieties of giving; 4) summarizing their goal.
1) the actuality of giving. It is as stated in the Bodhisattvabhumi*:
What is the actuality of giving? A volition arisen together with non-attachment belonging to the
Bodhisattva who disregards all his furnishings and his own body; and, aroused by it the body and speech
action [karma] of giving away the thing to be given.
Thus, the virtuous volition is the nature of giving, and the body and speech karma are aroused by it. Now, the
fulfillment of the Perfection of Giving does not concern removing the poverty of living beings by handing over
to another the material to be given. Otherwise, there being poor persons, the former Jinas would not have taken
giving to its fulfillment. Thus, body and speech do not govern, but mind governs. Accordingly, one should cut
off the covetous grasping toward body, possessions, and roots of merit as all belonging to one's own wealth;
and should tie one's resolve to others and give those (possessions, etc.) away. And that is not all: Also the fruits
are renounced, because the Perfection of Giv-
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Perfection of Morality
There are five parts to the Perfection of Morality. 1) the actuality of morality; 2) the means of entering its
cultivations; 3) varieties of morality; 4) how one acts at the time of their practice; 5) summarizing their goal.
1) the actuality of morality. Morality is the abstinent consciousness that turns the mind away from anything
attended with harm to another. Thus, by accomplishing ever higher the making of that consciousness part of
oneself, there is the Perfection of Morality. But in an external sense the Perfection of Morality does not occur
by an arrangement entirely free of harm to sentient beings. If that is not the way it is, even so in our day the
sentient beings are not free from harm. So the victors (Buddhas) of yore, when accomplishing the Perfection of
Morality, were unable to lead the sentient beings to a place free from harm. Hence, whether any sentient being
in an external sense is free or not free of harm, when one makes part of one's stream of consciousness that
abstinent consciousness that turns away from harm to those (sentient beings)this is the superior path-procedure
of morality; confer Caryavatara *, V, 11:
How am I to chase away all the beings, fishes and the rest, so as not to kill any? To obtain the abstinent
consciousness, this is the Perfection of Morality.
Although there are three types of morality, here the abstinent consciousness is explained as chiefly in the
control of vowed morality. Moreover, when it is a matter of a precipitating cause, it is the ten abstinences that
eliminate the ten non-virtues; and when it is a matter of its bare nature, it is the abstinence from seven non-
virtues, i.e. the seven eliminations of the nature of body and speech karma. So the Avatara-Commentary* (on
II, la):
Now, morality, whether because it does not tolerate defilement, because it does not produce sin, or
because it "cools" [i.e. liberates] by putting out the fire of mental flare-ups in consciousness, is the cause
of happiness, on which account illustrious persons
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Perfection of Forbearance
There are five parts to the Perfection of Forbearance. 1) the actuality of forbearance; 2) the means of entering
its cultivation; 3) varieties of forbearance; 4) how one acts at the time of their practice; 5) summarizing their
goal.
1) the actuality of forbearance. This is the not giving any thought to another's harmdoing; the acquiescence to
suffering in
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Perfection of Striving
There are five parts to the instruction in the Perfection of Striving. 1) the actuality of striving; 2) the means of
entering its practice; 3 varieties of striving; 4) how one acts at the time of their practice; 5) summarizing their
goal.
1) the actuality of striving. Focussing (the mind) on a virtuous meditative object, one perseveres in the (mental)
image, as is said in the Caryavatara* (VII, 2a): "What is striving? The perseverance in virtue."83 The
Bodhisattvabhumi* explains it as the sinless mental perseverence for amassing virtue and performing for the
sake of sentient beings; and also as the karma-motion of the three doors (i.e. body, speech, and mind) incited
thereby.
2) the means of entering into practice. One frequently thinks of the benefit in engaging the striving, and of the
disadvantage in not engaging it, because when one repeatedly thinks about it striving is generated. Here, the
benefit is stated in the Adhyasayasancodana*:
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Perfection of Meditation
There are five parts to the instruction in the perfection of meditation. 1) the actuality of meditation; 2) the
means of beginning its cultivation; 3) varieties of meditation; 4) how one acts at the time of its practice; 5)
summarizing their goal.
1) the actuality of meditation. This is the virtue of a single area of thought that stays on the meditative object
without straying elsewhere, as the Bodhisattvabhumi states:
The fixation of thought consisting in a virtuous single area of thought of the Bodhisattvas that is
mundane or supramundane, and preceded by hearing and pondering of the bodhisattva-pitaka*; and
whether it [the fixation of thought] is in the category of calming, the category of discerning, or the
category of both of them, i.e. the path proceeding pairwisethis is the actuality of the Bodhisattvas'
meditation.
Besides, the Caryavatara* (VIII, 1a-b) says:
When one has in that way developed striving, one should fix one's mind in samadhi*.
2) the means of beginning its cultivation. It will be explained in the section on Calming (the Mind) that one
thinks of the benefit of cultivating meditation and the disadvantage of not cultivating it.
3) varieties. When one variegates by way of actuality as was previously cited (i.e. Bodhisattvabhumi), there are
the twothe
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Perfection of Insight
There are five parts to the instruction in the perfection of insight. 1) the actuality of insight; 2) the means of
beginning its generation; 3) varieties of insight; 4) how one acts at the time of its practice; 5) summarizing their
goal.
1) the actuality of insight. Generally, insight is the supernal analysis of the features (dharma) in the on-going
thing being examined. In the present context, it is the insight with skill in the five sciences, and so on. This is
told in the Bodhisattvabhumi *:
Whatever supernal analysis of features takes place for understanding any knowable; and, when one has
understood any knowable, involves the five sciences, to wit, inner science, logic, medicine, grammar,
and the artsthis is the actuality of the Bodhisattva's insight.
The insight which is about to enter is the one before attaining the stage; and the one already entered is the one
after attaining the stage.
2) the means of beginning its generation. This is thinking about the benefit of generating insight and the
disadvantage of not generating it. Moreover, the benefit and disadvantage of whether there is or is not the
insight of non-self as it really is, will be explained in the section on Discerning (the Real), so here will be dealt
with only briefly matters not treated (there). First, for showing the benefitit is the root of all virtues of this and
later lives, as natha* Nagarjuna* sets forth:
Insight is the root of all virtues, whether visible or not visible. Accordingly, so as to accomplish both,
one should embrace insight. It is the great clear realization (vidya*), the source of the Dharma [''visible"
of the present life], the desired aims ["not visible" of the future life], and liberation. Accordingly, at the
outset with devotion one should embrace the great mother Insight.
Insight is like an eye for the five (perfections) giving, etc., according to the Samcaya* (VII, 2):
Within the time-span one is governed by Insight, the eye is obtained, and its name conferred. For
example, a portrait is well nigh
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Study of the Four Persuasions which Mature the Mental Series of Others
There are five sections: the actual meaning of the four persuasions; the reason for positing four; causative
agency of the four persuasions; the requirement to rely on them because they persuade the assembly; explaining
in some expansion.
1) the actual meaning of the four persuasions. Giving is the same as was previously explained in the section on
the perfections. Pleasant speech is what teaches the perfections to the candidate. Aim inducement is what
induces the candidate to perform the acts, or induces him to rightly adopt those aims in the way explained.
Common pursuits means that whatever the aims to which others
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NOTES
Introduction
1. The original 1978 edition was published by Columbia University Press, New York. In 1979, Motilal
Banarsidass, Delhi, put out an Indian edition of the same. Hereafter: Calming the Mind.
2. Carol Meadows, Arya-Sura's * Compendium of the Perfections: Text, Translation and Analysis of the
Paramitasamasa*, Indica et Tibetica 8, ed. by Michael Hahn (Bonn, 1986).
3. Wayman, Calming the Mind, p. 9.
4. In the Tashilunpo edition of the Lam rim chen mo, the passage occurs at fol. 98b-3.
5. This scripture was apparently important in Sino-Japanese Buddhism, especially for karma theory as applied
to taking life; cf. the lengthy citations from this text in the Japanese classic, The Kyogyoshinsho, translated and
annotated by Kosho Yamamoto (Tokyo, 1958).
6. For example, the very first page in the translation of the Bodhisattva section herein has the remark: "there is
a one-sidedness of ending of faults and gaining of merit."
7. This commentary has been translated: Mark Tatz, tr., Asanga's Chapter on Ethics, With the Commentary of
Tsong-Kha-Pa (The Edwin Mellen Press, Lewiston/Queenston, 1986).
8. Various works deal with the two periods of Tibetan Buddhism. One may consult George N. Roerich, The
Blue Annals, Part One (Royal Asiatic Society of Bengal, Calcutta, 1949), the first two 'books' (i.e. chapters).
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Translation
1. Tsong-kha-pa alludes to his two previous sections on the lesser and middling persons (cf. the three kinds of
persons depicted in Atisa's* Bodhipathapradipa* in our Introduction) and the instruction for them.
2. The three instructions are of Morality (sila*), Mind Training (samadhi*), and Insight (prajna*). The
celebrated classic of Pali* Buddhism, Buddhaghosa's Visuddhimagga, devotes its three parts to the three
instructions in that order. For Asanga's* school, cf. "Asanga's* Treatise on the Three Instructions of
Buddhism," Buddhist Insight; Essays by Alex Wayman, ed. by George R. Elder (Delhi, 1984), pp. 353 -365.
3. Cf. Nagarjuna's Letter to King Gautamiputra, tr. by Lozang Jamspal, Ngawang Samten Chophel, and Peter
Della Santino (Delhi, 1978), pp. 40-1 (k. 69): "Having become Indra, deserving the reverence [of] the world,
[one] will again fall to the earth on account of the force of [previous] deeds; . . ." This topic is expounded by
Tsong-kha-pa in the instruction to the lesser person.
4. Mchan (BA), Kha, 251a-1: i.e. does not achieve the Dharmakaya*.
5. The term tejas here can mean that there is light emanating from the person.
6. The sentence involves an important point which Mchan, Kha, f. 253a, discusses at length. One does not
neglect the "own-aim" of accomplishing the Dharmakaya* by engaging in "others' aim." In
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A
Abhidharmakosa *, and its auto commentary, 125
Abhidharmasamuccaya, 81
Abhidharmasutra*, 52
Abhisamayalamkara* (a 'Maitreya book'), its five paths, 9, 31, 37, 57
Acintyaguhyasutra*, 91, 100
actuality, translation of svabhava* in paramita* definitions, 12
Adhyasayasancodana*, 170
aim(s), two (one's own and others'): staying in one's own, shared with animals, 26;
the world, dominated by defilement, cannot fulfill its own, 185;
how avoid its onesidedness, 36;
its perfection, the Dharmakaya*, 36;
wise man knowing his own, 157;
one's own accomplished incidentally, 27;
practice of the Perfections which mature the Buddha natures for oneself, 112, ff.;
others', benefit and happiness, 26;
another's as world's, 25;
one should take joy in it, 26;
for others, the four Persuasions, 11;
exerting in others', 44-46, 58, 62-63;
single-minded application to other's, 64;
the lazy man does not have others', 172;
pure morality necessary for one's own and others', 138;
when neither one's own nor another's is accomplished, 61;
when not for his own, and not for others', 199;
one's own and another's, 106, 107
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B
Bhadracarya* (n. of a Mahayana* scripture), 70
Bhadrakalpika (n. of a Mahayana* scripture), 68
Bhavanakrarna* (BK) One, Two, Three (three treatises by Kamalasila*),
BK One, 39, 53, 54, 57, 71, 87;
BK Two, 40, 45, 46, 56, 88;
BK Three, 15, 98
Bhavaviveka* (n. of a Madhyamika* author), 148
Bhumivastu* (part of Asanga's* Yogacarabhumi*), 46
Bodhicittavivarana* (attributed to Nagarjuna*), 63-65
Bodhipathapradipa* (by Atisa*), 69, 70, 77, 84, 86;
the auto-commentary thereon, Bodhimargapradipapanjika*, 67, 70, 85
Bodhisattva, as a group, 5;
as a practice, 5;
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C
Calming (the mind), 31, 107, 108, 195, 196, 209, 214
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D
Dasabhumikasutra*, 9, 94, 96
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Dasadharmaka*, 67
defilement (klesa*), a kind of hindrance, 10, 15, 204;
has manifest part and seed part, 109;
called 'demon,' 49, 152,
has bitter taste, 56,
is a bondage, 101,
a fisherman, 161,
dominates the world, 185;
laziness its basis, 172;
morality does not tolerate it, 137;
its pacification, 25,
while fighting it, 190,
destroying it with insight one's mistress, 198
Dge-bshes Ston-pa, 41
Dge bsnyen Phying dkar ba (n. of a mountain deity), 23
Dharma, embracing it in seven ways (detailed), 168
Dharmakaya*. See: body.
Dharmasamgiti* (a Mahayana* scripture), 40
Discerning (the real), 31, 99, 107, 108, 197, 209, 214
discursive thought (vikalpa, kalpana*), two kinds, that of 'hindrance of defilement' and that of 'hindrance of the
knowable,' 15, 204;
lacking the defilement kind, pride, timidity, haughtiness, depression, like a healing tree, 198, 199;
lacking it in both Calming (the mind) and Discerning (the real), 108;
rejection of the theory that all of it binds to samsara*, 14-16, 89, 207;
certain scriptures praise the lack of all of it, 90, 97
E
endowments, four (of life or biography), 105
enlightenment (bodhi), three kinds, 30;
terrace of (bodhimanda*), 69, 84;
of great power, 34;
consignment to,
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F
faith, in the good qualities of the Buddha required, 36;
the basis of longing, 57
father, as a metaphor for the Bo. who rescues, 43
forbearance, its generalities, in the prayoga-marga* (Stage of Praxis), 147;
with certitude toward the Dharma, with eight objects of conviction (detailed), 169;
that exhausts the fluxes, 170;
in the benefit of the Bo. vow, 74;
is absolute in the Bo.'s Eighth Stage, 94, 95
Forbearance, Perfection of, 143-170;
actuality of, 143-144;
the means of entering its cultivation, 144-150;
varieties of, 150-169;
how one acts at the time of their cultivation, 169-170;
summarizing their goal, 170
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friend, illustrious (kalyanamitra*) (also rendered 'spiritual guides,' 'spiritual friend'), 37, 66-68, 76, 85, 121,
206, 207
G
Gaganaganjasatra*, 127
Gandavyuhasutra* (a Mahayana* scripture), 30, 57, 73, 167
Gayasirsa* (a Mahayana* scripture), 39, 87, 92
giving, its generalities, the varieties of giving's bare nature, 120,ff.;
manner of, 124-126;
thing given and not given, 126-133;
the gift of morality, defined, 143;
the gift of striving, defined, 194;
that is the first of the four Persuasions is same as Perfection of Giving, 209;
of material things benefits the body, 210;
renders recipients suitable for hearing the Dharma, 210;
training gradually in it, 178-179;
triad, see: spheres, three
Giving, the Perfection of, its actuality, 112-113;
the means of entering its cultivation, 113-118;
varieties, 119-136;
summarizing their goal, 136
Glang-ri-thang-pa, 65
Gonsar Rinpoche, 17
Great Vehicle. See: Mahayana* and vehicle.
Gro-lung-pa, 169
groups (of persons), three, 4-5
Grub-pa, 159
Gshen-ston, 159
Gunaparyantastotra*, 48, 122, 123, 177, 212
Gurukriyakrama*, 67, 68
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H
Haribhadra (Prajnaparamita * commentator), 111, 119
help, eleven kinds of, 141, 168, 174, 196;
set forth, 231-232 (n. 82)
hindrances, two (defilement and knowable), 10, 15. See: defilement.
Hwa Shang, his views, 14, 89, 90
I
impartiality (upeksa*), three kinds, third of two kinds, 44;
the kind with evenness of thought towards sentient beings, 45
Indrabodhi (King), has a lineage of Bo. practice, 85
insight, generalities, eliminates the hindrances to the proper operation of the four boundless states, 200;
destroys the seed of defilement, 109;
in its lack the other five Perfections are impure, 202;
intuits voidness, 30;
avoids phenomenal life, 31;
as shared and as chief cause, 31;
eye of, 26, 197;
signature of, 107
Insight, the Perfection of, 197-209;
its actuality, 197;
the means of beginning its generation, 197-207;
its varieties, 207-208;
how one performs at the time of their practice, 208;
summarizing their goal, 208-209
instructions, the three, 16;
and the six Perfections, 109
J
Jamspal, L., 10
Jatakamala*, 11, 114, 149, 155, 182
Jetari*, 67
joy, sympathetic, 17
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Ka-ma-pa, 205
Kalyanamitra* Ston-pa, 65, 85
Kamalasila*, his three Bhavanakrama*, 9, 10, 14;
his debate, 14, 90;
also, 42, 52, 89
Karunapundarika* (a Mahayana* scripture), 101
karma, tenfold path, 4, 11, 138, 142, 143, 170
Karmavaranavisuddhi*, 122
Kasyapaparivarta* (a Mahayana* scripture), 78, 82, 84, 92
Kasyapaparivarta* Commentary, 78
Katyayana* (n. of a Buddha disciple), 192
Kham-lung-pa, 66, 159
kinnara*, a hostile spirit, 74
Konpo, a region of Tibet, 6
L
Lam rim chen mo, exhibiting the shared path, 21
laziness, causes of, 175
love (maitri*), its cultivation, 50-52
lustres, the six, 119, 143, 169, 194
M
Madhyamakahrdaya* (a text by Bhavya), 49
Madhyamakavatara*. See: Avatara*.
Mahasamghika* (n. of a Buddhist sect), 9
Mahavairocanabhisambodhi* (n. of a Buddhist tantra), 19, 20, 89
Mahayana* (Great Vehicle), its meaning, 13, 108;
its synonyms, 13;
entering it, 25, 27, 38, 176, 181;
of two kinds, paramita* and diamond, 28;
its decline in Tibet, 37;
its Dharma, 66;
what is to be
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N
Nag-tsho (n. of a Tibetan translator), 85
Nagarajabherigatha*, 49
Nagarjuna* (founder of the Madhyamika* school), his tradition, 7-8, 18-20, 68, 85, 94, 102, 181;
one of the 'two best,' 22;
cited, 29, 30
Narayanapariprccha*, 204
natures, four evil, four good, 78-86
Nirvana*, the abandonment of everything, 114;
of 'no-fixed abode,' 40, 91;
referred to in the rite of holding the Bo. vow, 72
O
ornaments, six (said of outstanding persons), 18, and listed, 22
omniscience, accomplished by many
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P
Paramitasamasa * (a text by Arya-Sura*), 13, 25-27, 114-117, 121, 134, 136, 138-142, 144-146, 171, 173, 198-
203
Perfections (paramita*), generalities of the six, 104-112;
the five when guided by insight, 198-199;
the six explained for equipoise and for subsequent attainment, 214;
a basis for categories, 104
persons, three kinds (Sravakas*, Pratyekabuddhas, Bodhisattvas), 3-4;
good (= 'friend of virtue,' kalyanamitra*),32;
immature, pleased with every little good quality, 32
Persuasions, the four, actual meaning of the four, 209-210;
the reason for positing four, 210;
the causative agency of the four, 210-211;
the requirement to rely upon them, 211;
explaining in some expansion, 211-215
Phu-chung-ba, 205
Po-to-ba (a celebrated transmitter of the path tradition), 47, 156, 189, 205
postures, four, 56,
listed on 167, 168
pramanabhuta*, [our] authority, 20, 32;
pramanapurusa*, authoritative person, 176
Pramanavarttika* (by Dharmakirti*), 81, 88
Prasantaviniscayapratiharyasutra*, 80
Pratyekabuddhas, as a group, 5;
their practice, 5;
their kind of compassion, 6, 43;
a vehicle, 25;
their good qualities overpowered, 29
prides, the three the Bo. should have, i.e. about action, about capability, against defilement, 184-187
Pu rangs, a place in Tibet, 86
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Pujameghadharani*, 68
R
Ratnacudapariprccha* (a Mahayana* scripture), 92
Ratnamegha (a Mahayana* scripture), 83, 177
Ratnavali* (a text by Nagarjuna*), 8, 9, 31, 51, 102, 115, 180, 181
realm. See: world.
refuge, in the Buddha, Dharma, Samgha*, special to the Bo. vow, 69, 76
rescue, of sentient beings, 38, 44;
of oneself and others, 58, 88
resolve (asaya*), the bare nature of aspiration, 81;
tying it, 38, 127;
a good one does not suffice, since one must apply the means, 88;
giving only with resolve (imaginatively), 120, 135-136;
the three with which one gives, 121;
generalized resolve and its varieties, 121-124;
troubled, 48;
evil, 161;
of escape, 53;
one called 'armored striving,' 172;
that the austerity of suffering is the virtue of forbearance, 165-166;
the one ''I must perform the benefit and happiness . . .," 56;
on the benefit of changing places with another, 58,ff
rupakaya*. See: body.
S
Sa-bo-pa, 155
Sa-ra-ba* (a celebrated transmitter of
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T
Tathagata(s)* , whether they arise or not, 95;
not differentiated from Sravakas* or Pratyekabuddhas re the non-reflecting Dharmadhatu*, 95
Tathagatotpattisambhavasutra*, 101
Triskandhaka, 15, 97, 98
Truth, conventional, 22
U
Ugradattapariprccha*, 166
Ugrapariprccha*, 133
Upali* (n. of a Buddha disciple), 146, 147
Upalipariprccha*, 84
Uttaratantra (= Ratnagotravibhaga*) (one of the 'Maitreya' books), 15, 30, 92, 204
V
Vajrapanyabhiseka* (n. of a Buddhist tantra), 29
Varnarhavane* stotra, 200, 201
vehicle, lower, 39, 40, 75, 82, 101, 113, 142, 206;
restricted, a single direction, 101. For Great Vehicle, see: Mahayana*.
viewpoint (darsana*), 31
Vimalakirtinirdesasutra*, 91, 102
Viradattapariprccha*, 74
virtue, generalities, suffering has its own, namely five, 164;
insight their root, 197;
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W
Wayman, A., translator of Calming the Mind and Discerning the Real [using the Tashilunpo edition of the
Tibetan text, employed here as well, and the annotation volumes, referred to in the notes herein as 'Mchan'], 12
woman, an old one in the space above a gandhola, 75
worlds (or realms), two (sentient and receptacle), 16, 40;
the threefold realm, cess-pit a metaphor, 43
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